A recent proposal by the Pahang government to plant a tree to commemorate every child born in the state reminds us of the practice of traditional communities of yore that honoured births with the planting of trees, as a symbol of cosmic live-giving energy that subsumes all of God’s creatures.
Odds are, the state government was not thinking of this metaphor and the ancient ritualistic significance of the harmonious existence between man and his environment when it came up with this.
The initiative is also not about the symbolic synergy between man and his surroundings, or the realisation that the trees and the forests are an indispensable life-force to man’s existence.
The metaphor of ‘The Tree of Life’, universal tree, or sacred tree, which is also known as a cosmic tree that sustains all of God’s creatures, is “a fundamental archetype in many of the world’s mythologies, folklore, religious, philosophical, and cultural traditions”.
Its motif is expressed in a variety of design representations, in accordance with the nature, beliefs and traditions of the distinct cultures.
It is a ritual, or a rite of passage, mainly for births, puberty, and other coming-of-age ceremonies.
Such ritualistic practices abound in traditional cultures, where the environment and nature are held sacred. This is a realm where spiritual presence is ascribed to natural phenomena and physical forms.
It still holds true in the Orang Asli communities in Peninsula Malaysia, and the tribal communities in Sabah and Sarawak where the motif of the tree of life adorns crafts, textiles, weapons, and the performing arts.
For example, the tree of life is a significant puppet in wayang kulit, or shadow play that is ubiquitous in the Southeast Asian region, and in India and China. It is known as Pohon Beringin in wayang kulit Malaysia, and Kekayon in wayang Jawa, Indonesia.
The Pohon Beringin, which is designed in the shape of a leaf, incorporates the flora and fauna, at the same time, representing the mythical mountain, Maha Meru.
It represents the cosmos of existence in which the trees are an essential, and integral part, of human survival.
The ancients knew of the value of the forests and other natural resources that were crucial to their survival, and balanced their needs with the preservation of the environment without upsetting the ecological harmony.
They respected and accorded reverence to both tangible and intangible aspects of natural phenomena. At the same time, they imparted these norms and values – about the importance and respect for the flora and fauna, and the physical environment through mores and legends that were personified by way of story-telling and other traditional performances, such as wayang kulit and makyong.
And they embellished these tales with incidents in both the real, and the nether worlds, where personified spirits of the physical environment, and metaphysical forces, interacted with humans.
But modern, supposedly civilised man, has scant regard for the environment, destroying the flora and fauna and water resources by cutting down trees, annihilating the forests, polluting the rivers, and the air, thereby killing God’s other creatures to satiate his lust and greed for material gains, without realising that his actions will eventually lead to his own extinction.
They give scant regard to the importance of the forests that serve to regulate carbon emissions, cleanse the air, provide oxygen and sustenance for all of God’s creatures, more so, humans.
In addition, forests help to regulate run-off by trapping the water in its foliage, roots, and soil, preventing flooding.
Thus, more needs to be done by the state government to ensure the sustainability of these forests.
For a start, illegal logging must be stopped, and the legal ones monitored, irrespective of rank and status of the licensee.
This is to ensure that the metaphorical ‘Tree of Life’ survives to provide sustenance and comfort for all of God’s creatures.
This is the personal opinion of the writer and does not necessarily represent the views of Twentytwo13.
